English translation — מאמר באתי לגני תשמ"ח

B"S.

Shabbos Parshas Beshalach,

11 Shevat 5748*

"I have come to My garden, My sister, [My] bride,"

and the Rebbe, my father-in-law, the Nasi, the Baal HaHilula, brings on this in the maamar of the day of his histalkus and his day of hilula,

that it is stated in Midrash Rabbah

(in its place)

"to My garden" — to My bridal chamber,

to the place which was My primary [dwelling] initially,

for the primary dwelling of the Shechinah was in the lower realms,

except that through undesirable matters the Shechinah departed from below upward until the seventh heaven,

and afterwards

[and it began immediately after this]

seven tzaddikim arose and brought down the Shechinah from above downward,

until Moshe, who is the seventh, came

(for all sevenths are beloved)

and brought it down below to earth.

And this matter

(the descent and drawing down of the Shechinah below to earth)

was accomplished primarily through the Mishkan that Moshe made

[to the extent that the Mishkan is called "the work of Moshe"],

as it is stated,

"And they shall make for Me a Sanctuary, and I will dwell in their midst."

B)

And he continues in the maamar,

that the drawing down of the primary Shechinah below

("and I will dwell in their midst")

is accomplished through the service of transforming darkness into light.

And this is what is written regarding the Mishkan,

"And you shall make the boards for the Mishkan,"

"keresh" (board) is the letters of "sheker" (falsehood),

and by transforming the falsehood of the world into the boards of the Mishkan,

through this is achieved "and I will dwell in their midst,"

the drawing down of the primary Shechinah in the lower realms.

[And one may add,

that this is also what [is indicated by] "sheker" being the letters of "kesher" (connection),

for the service through which "and I will dwell in their midst" is achieved is not in a manner that the serving person separates himself from worldly matters,

but rather,

that he has a connection with the world,

and transforms the world itself into holiness,

transforming darkness into light].

And this is

also what [is indicated by] the Mishkan being made of shittim wood,

"shittim" from the term "shtus" (foolishness),

meaning the foolishness of idolatry,

and the service through which "and I will dwell in their midst" is achieved is to transform the foolishness of idolatry into the foolishness of holiness.

For in order that there be "and I will dwell in their midst," the drawing down of the primary Shechinah below

[for the primary Shechinah is the Essence (Atzmus) of Ein Sof, which is beyond any relation to the worlds]

the service according to intellect and reason is insufficient,

and there must be the service of the foolishness of holiness, which is beyond intellect and reason.

As the Sages said,

"His foolishness benefited the elder,"

for this statement is regarding an Amora who was among the great ones of Israel

(even before this)

to the extent that he was called by the name "Saba" (the elder),

and through his service in a manner of the foolishness of holiness beyond intellect and reason, he was elevated even more,

"his foolishness benefited him."

3)

And it is known,

that the commandment "And they shall make Me a Sanctuary" applies also to the Sanctuary,

the First Temple, the Second Temple,

and also the Third Holy Temple that will be built speedily in our days.

And from this it is understood,

that just as the drawing down of the main Shechinah in the Mishkan was through the service that is above measure and limitation,

the folly of holiness that is above reason and understanding,

so too is it regarding the drawing down of the main Shechinah in the Holy Temple,

that this is accomplished through the service of the folly of holiness that is above measure and limitation.

For through our actions and our service during the time of exile in a manner of the folly of holiness that is above reason and understanding,

through this, "And they shall make Me,"

the making of the Third Holy Temple that will be built speedily in our days,

which will be even more elevated than the Mishkan and the First and Second Temples,

"The Sanctuary, My Lord, which Your hands established."

4)

And this is what Israel is called by the name "Hosts of G-d"

throughout all the generations,

for each and every Jew is a soldier in the hosts of G-d,

who goes out as an army to war,

to conquer the world and make it a dwelling place for Him, blessed be He.

And this that Israel is called by the name "Hosts of G-d"

(specifically "hosts")

is to indicate,

that their service must be in a manner that they do not take into account calculations according to reason and understanding,

the folly of holiness that is above reason and understanding,

similar to a literal army.

5)

And the Maamar continues,

that just as in a physical war,

in order to win the war, the king spends all the treasuries that were amassed over many years from generation to generation,

for although in the ordinary way, not only are they not used

(even for a great need)

but furthermore,

they are hidden and concealed from the eye of every beholder,

nevertheless, in order to defeat the opponent,

not only are the treasuries used, but they are even squandered,

for squandering is above calculation, measure, and limitation,

and the reason for this is that victory is rooted in the essence of the soul of that place

(in the essence of the soul)

where no calculations apply,

so too is it above,

that in order for the hosts of G-d to win the war,

to conquer the world and make it a dwelling place for Him, blessed be He,

they are given the aspect of the supernal treasure,

and moreover,

the giving of the treasures to them is in a manner of squandering,

above calculation.

And although even in giving

(in the ordinary way)

they said,

"Whoever gives, gives with a generous eye,"

nevertheless, even a "generous eye" is a description of measure and limitation,

but when the giving is in a manner of squandering,

there are no limitations in it.

And the reason for this

(that in order for the hosts of G-d to win the war,

they are given the treasures and in a manner of squandering)

is,

because the root of victory is in the innerness of Kesser,

for there

(in the innerness of Kesser)

no calculations apply.

And although the giving of the treasures in a manner of squandering is through the ministers and commanders of the war,

the Nesi'im of Israel in each generation,

up to the Nasi of our generation, the Baal HaHilula,

nevertheless, the main intention in this is that the treasures be drawn down and given to the men of valor,

the hosts of G-d,

through whom the victory is actually accomplished.

And this is also that the victory that will be through the service of the hosts of G-d

(in the Third Holy Temple)

is an eternal victory

("G-d shall reign forever and ever"),

for since the empowerment for their service is from the innerness of Kesser,

for in the innerness of Kesser the matter of changes does not apply,

therefore also the service of the hosts of G-d is with strong force without changes,

and consequently, also the victory through this service is eternal, in which cessation and change do not apply.

6)

And the maamar continues in chapter 18

(the chapter studied this year23

for the second time,

"double for wisdom"24),

that the explanation of the matter

(that the root of Netzach is in the innerness of Keter)

will be understood according to what is said25

"And also the Netzach of Yisrael will not lie and will not regret, for He is not a man to regret,"

that this—that the Netzach of Yisrael will not regret—is because the root of Netzach is in the aspect of "not a man."

For the matter of consolation and regret applies only in the aspect of "man."

And the reason for this is,

that "man" is intellect and emotions,

that is, emotions that are based on intellect, and intellect that relates to emotions,

and therefore change applies to him,

for since the emotions of man are based on intellect,

therefore,

when a change occurs in the intellect, the emotions change.

And likewise, this is also the case with will that is above intellect,

that it too is included in the form of man,

intellect and emotions.

For in will there are its emotions and its reason,

a hidden reason.

And since intellect

(also the hidden reason)

is something that changes,

therefore,

when a change occurs

in the hidden reason,

the will changes

(the emotions within the will).

For all this is in the externality of will,

whose parallel above is the externality of Keter.

However, in the innerness of Keter,

where there is no aspect of emotions nor a hidden reason,

the matter of consolation and regret does not apply there.

And it can be said,

that this addition in the maamar—that there is no aspect of emotions there—

[even though the matter of consolation and regret is through the change that occurs in the reason,

and that in the innerness of will

(Keter)

consolation and regret do not apply is,

seemingly,

because there is no hidden reason there]

is,

because through this the matter of "He is not a man to regret" is better understood.

For not only is there no cause for the matter of consolation and change in the innerness of Keter

[for in a will that has a reason,

since reason is something that changes,

behold, the change of reason is a cause for the change of will,

but not so a will that is above reason has no cause to change],

but moreover,

it is also not within the category of change at all.

For in the aspect of the emotions,

since in the emotions there are two lines,

Chesed and Gevurah,

change from Chesed to Gevurah and from Gevurah to Chesed can apply,

but not so in the innerness of Keter,

where there is no aspect of emotions,

that is, it is above the form of lines,

"there is no left in this Atika"26

(as brought in the maamar),

behold, it is not applicable at all that it should change to Gevurah

(left),

since there is no left there27,

and it is entirely right26.

And this is what is said, "And also the Netzach of Yisrael... will not regret, for He is not a man to regret,"

that the Netzach of Yisrael is in the aspect of "not a man,"

the innerness of Keter28.

And as it is brought in the Zohar29

on the verse30

"Behold, He neither slumbers nor sleeps, the Guardian of Yisrael,"

which is the aspect of one eye

(above two eyes31),

the one eye of Atika,

for in this aspect sleep does not apply,

"an open eye that does not sleep."

7)

Now, although Atik is above the form of man

(above lines),

nevertheless,

from the fact that the matter of Atik

(above lines)

comes in the maamar as a continuation of what was explained previously

(in that same chapter)

the matter of man

(that man is intellect and emotions),

that is,

that the matter of Atik

(Atik from the term "removed and separate"32)

is that it is removed from the form of man,

it is understood from this that even Atik has a connection to the aspect of man.

And moreover,

from the fact that it explains

(at the beginning of the chapter)

the matter of man also in the lower man,

it is understood,

that the matter of Atik applies also to the lower man,

for although Atik is the lowest level of Ein Sof,

as brought in Eitz Chayim33,

nevertheless,

it applies also to the lower man as above.

And this matter

(that Atik applies also to the lower man)

is not only in the aspect of Atik Yomin,

but also in Atik

(unqualified).

For although Atik

(unqualified)

is above Atik Yomin34,

for the meaning of Atik Yomin is that it is removed from "days,"

that is, it has a connection to days but is removed from them,

but not so Atik

(unqualified)

is above "days"35,

nevertheless,

since it is called by the name Atik,

for the meaning of Atik is "removed,"

it is necessarily the case,

that there is a thing from which it is removed.

And note what is explained in Likkutei Levi Yitzchak36

regarding a discussion about these levels of Atik Yomin and Atika d'Atikin etc.,

that the discussion there relates to what is explained above.

See there.

And from the fact that the maamar explains the matter of man also in the lower man,

it is understood,

that the matter from which Atik is removed,

that is, that it has some connection to it,

is also in the lower man.

And moreover,

that this matter

(that Atik applies also to the lower man)

is in all the levels of Atik,

even in the innerness of Atik,

for although regarding the innerness of Atik the Tzemach Tzedek explains that it is the aspect of Ein Sof itself37,

and "until it is called His very Essence"38,

nevertheless, since it is called by the name Atik, meaning removed,

it is necessarily the case that there is a thing from which it is removed,

which includes

(as above)

also the lower man.

8)

And so it is also understood from what the Mitteler Rebbe says in Toras Chayim39

in explaining the matter of Atik being above lines

(one eye above the division into Chesed and Gevurah),

that he first introduces40

the matter of the division into Chesed and Gevurah that comes from the intellect

(the lines of Chesed and Gevurah in the aspect of man),

and that from the perspective of the intellect, it is possible that the same reasoning will change and be reversed

(and several times)

from merit to liability and from liability to merit

(the matter of consolation and change in the aspect of man),

and that this matter in the aspect of man

(the matter of the division into Chesed and Gevurah and the matter of consolation and change)

is also in the lower man,

and moreover,

that all this is explained there on the verse41

"And Hashem said... I will go down now and see if according to its outcry"

(of Sodom),

the descent of the Supernal Man to see the outcry of Sodom

[from which it is understood,

that the analogy for this from the lower man is also as he is found in the most degraded state],

and after this introduction comes the explanation of the matter of Atik,

that is, that the matter of Atik is that it is removed from this aspect of man that was explained previously,

from which it is understood,

that the matter of Atik applies also to the lower man,

even as he is in the most degraded state.

And so it is also understood from what the Rebbe Maharash explains in the maamar "Mayim Rabim"42

regarding the change that occurred through "And He smelled the pleasing aroma" after the flood43,

and the matter of Atik is that it is removed from this.

And there is another matter in this,

that in "Mayim Rabim" there,

in the continuation of the matter of Atik,

it is explained

(not only regarding the matter of the "thorn" of the Yud,

and not even only regarding the matter of the Yud,

but also)

regarding the matter of the Hei of the Name Havayah.

And so it is understood from what the Rebbe

(the Rebbe Rashab)

of blessed memory says in the maamar "Heichaltzu" 567244

that Atik means "elder"45

because the aspect of Atik

(in which there are no changes)

is analogous to an elder in its simple sense

[for just as an elder is not affected

(and changed)

by something contrary to his will,

so too is it with Atik,

that affect and change do not apply to it],

from this comparison of Atik to an elder in its simple sense

(which is in the lower man),

it is understood that this is a natural matter that Atik applies in the lower man.

And moreover,

that this—that Atik applies to the lower man—is also for a youth

(and even before that),

since then it is in his potential to be an elder

[and to the extent that through the manner of conduct in his youth,

so will be

(consequently)

also the conduct in his old age,

as it is said46

"Train a youth according to his way, even when he grows old he will not depart from it"],

and it is only lacking time.

9)

And one may add,

that through this, that the Nesi'im and including the Rebbe, my father-in-law, the Baal HaHilula, wrote and explained the aforementioned matters so that it would be understood that the concept of Atik pertains to the lower man,

behold, through this there is an additional increase in the granting of power to each and every one, that he should have a connection to the concept of Atik,

and to all the levels within it,

until the innermost aspect of Atik.

And particularly according to what is known regarding the Alter Rebbe47,

from this it is understood that so it is with the Nesi'im who came after him,

those who filled his place,

that at the time he spoke or wrote about some matter and level,

behold, not only was he himself in that state at that time,

but he also effected this upon the Chassidim.

10)

And this)

And this will be understood

(the connection of Atik to the lower man)

based on the teaching of the Maggid48

on the saying of our Sages, of blessed memory49,

"Know what is above you,"

[meaning] that everything that is above, all of it is from you.

And the Alter Rebbe explained50,

that this [idea] that everything that is above, all of it is from you,

is

(not only that through the service of man an addition of light is made,

and the like,

but rather)

that the existence of what is above is brought into being through the service of man.

And behold, from the language of the Maggid "that everything that is above, all of it is from you," it is understood that this applies not only regarding the Sefiros but also regarding Atik

[And furthermore,

since Atik is a primary matter,

behold, regarding Atik this is even more so],

and also regarding the matters that are above Atik.

And the explanation is,

that all the matters above,

their coming into existence is yesh mei'ayin (being from nothing).

And not only the matters after the tzimtzum,

which came into being through the tzimtzum,

but also the matters before the tzimtzum,

even the most sublime lights,

since they are a matter that is not Atzmus,

behold, they came into being from Atzmus.

And in the language of the Rambam51,

that all existent beings

[for in all existent beings are included even the most sublime lights]

came into existence only from the truth of His existence.

For the truth of His existence is Atzmus,

whose existence is from His own essence and is not caused by any cause that preceded Him, Heaven forbid52,

and from Him came into existence

(came into being)

all existent beings.

And the manner of their coming into being from Atzmus is through the service of man.

And the reason for this is,

because all the matters above,

they are in the category of a descent from the light of His countenance53

(and they have no ascent from their own accord),

and the purpose of the descent is in order that there should be the coming into being of this lower world,

than which there is no lower beneath it,

that specifically in it

(in this world),

through the service of man,

the matter of ascent begins.

And through this, the intention of the coming into being of the matters above is completed,

that also in them an ascent is made54.

Therefore,

the coming into being of all the matters above,

that they are constantly coming into being from nothing to something,

according to the well-known teaching of the Baal Shem Tov55

that the coming into being is constantly, at every moment,

is "from you,"

through the service of man.

11)

a)

And based on this, it will also be understood what the Tzemach Tzedek explains56

on the verse57

"For G-d of knowledge is Havayah, and by Him (v'lo) actions are contrived,"

for the keri (how it is read) is "v'lo" (with a vav),

and the ketiv (how it is written) is "lo" (with an aleph),

for "de'os" (knowledge) is plural, referring to the supernal Da'at and the lower Da'at,

for the lower Da'at has division into Chessed and Gevurah, unlike the supernal Da'at which is above division,

for the supernal Da'at is in Atik, where there is no judgment.

And the matter of "lo" with an aleph and "lo" with a vav is in these two Da'ats.

"V'lo" (with a vav) is in the lower Da'at,

where actions are contrived,

and "lo" (with an aleph) is in the supernal Da'at,

for there actions are not contrived,

for the deeds of man

(actions)

do not pertain there.

And he explains there58,

that in truth, the keri and the ketiv are one.

And one may say the intention in this,

that since even Atik that is above the lines is made through the service of man

(as above),

therefore, also the matter of "and not contrived"

("lo" with an aleph)

pertains to man,

even to the lower man,

and "to him they are contrived"

("v'lo" with a vav).

And one may connect this matter

(the union of the supernal Da'at which is in the category of "not man" with the lower Da'at which is in the category of "man")

with what the Tzemach Tzedek explains there59

in the interpretation of "G-d of knowledge is Havayah,"

that "G-d" [and] "Havayah" join the two Da'ats.

And one may say,

that this is also what the service of man is, included in the three matters of "Turn away60

from evil and do good, seek peace61"

[for since man is in the form of three lines,

therefore his service is also in three lines],

for the two lines of "turn away from evil" and "do good" pertain to the two Da'ats62,

and the service of "seek peace"

[for "peace" is Torah63,

the middle line]

is the union of the two Da'ats,

the union of "not man" with "man."

And also this matter pertains to man,

since it is done through his service.

10)

b)

And behold,

as mentioned above,

that through the Nesi'im revealing all this to us,

there is an additional increase in the empowerment given to each and every one of the hosts of Havayah

[and particularly the hosts of Havayah of this generation of ours,

the seventh generation from the Alter Rebbe,

and the ninth generation from the Baal Shem Tov,

and immediately this generation becomes

(the last generation of exile)

the generation of redemption,

the tenth generation that goes toward Moshiach Tzidkeinu],

that his service should be with strength without changes

(since each and every Jew is connected to Atik, in which there is no change),

for although a person's service must be in three lines

(turn from evil, do good, and seek peace)

nevertheless, there must be in this the strength that comes from Atik, which is above lines

(similar to what was explained above regarding the connection of man with non-man).

And particularly on the day of the hillula,

for then,

all of his deeds, Torah, and service

(of the baal hahillula)

are revealed,

and in a manner of "He works salvations in the midst of the earth"64,

that even in the midst of the earth

(the crudeness of the earth)65

the salvations that are above the chain of descent are drawn down and revealed,

and especially since from the day of the hillula we immediately come to Shabbos Kodesh and are now in the time of Minchah of Shabbos,

the ratzon of all ratzonim

(the aspect of Atik),

for then there is an additional increase in the empowerment given to each and every one of the children of Israel,

the hosts of Havayah,

to serve his service with strength without changes,

through which the main dwelling of the Shechinah in the lower realms is drawn down,

as it was at the beginning of creation,

and even more so,

for although even at the beginning of creation it is written66

"toldos" is written plene67,

the world was created in its fullness68,

"these are the generations of Peretz"69,

"toldos" plene67,

it is higher than the "toldos" plene of the beginning of creation,

until there will also be the revelation of the innerness of Atik,

which will be specifically in the future to come70,

in the true and complete redemption through Moshiach Tzidkeinu,

very soon.